Discovery Box| (0.20) | (Act 5:22) | 1 tn The Greek term ὑπηρέτης (hupēretēs) generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20). |
| (0.20) | (Act 5:21) | 4 tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin. |
| (0.20) | (Act 4:24) | 3 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more. |
| (0.20) | (Act 4:28) | 3 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme. |
| (0.20) | (Act 3:12) | 1 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andres Israēlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a). |
| (0.20) | (Act 2:33) | 3 tn The aorist participle λαβών (labōn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek. |
| (0.20) | (Act 1:21) | 1 tn The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context. |
| (0.20) | (Act 1:1) | 3 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used. |
| (0.20) | (Act 1:3) | 3 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions. |
| (0.20) | (Joh 21:11) | 1 tn The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied. |
| (0.20) | (Joh 21:5) | 1 tn The word προσφάγιον (prosphagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (opson), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind. |
| (0.20) | (Joh 19:31) | 5 sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet. |
| (0.20) | (Joh 19:26) | 1 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple. |
| (0.20) | (Joh 18:12) | 2 tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (chiliarchos) literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men. |
| (0.20) | (Joh 18:8) | 3 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest. |
| (0.20) | (Joh 18:3) | 4 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent. |
| (0.20) | (Joh 14:23) | 3 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children. |
| (0.20) | (Joh 14:1) | 1 sn The same verb is used to describe Jesus’ own state in John 11:33; 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress. |
| (0.20) | (Joh 13:4) | 2 tn The plural τὰ ἱμάτια (ta himatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context. |
| (0.20) | (Joh 11:33) | 3 tn Or “greatly troubled.” The verb ταράσσω (tarassō) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimēsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered. |
